Friday, 3 September 2010

The Noble Parents of the Holy Prophet (Sallallahu Alaihe-e-Wa-Sallam)




The Noble Parents of the Holy Prophet


صلى الله عليه و آله وسلم

are 

Haneef


Both of them were on Deen-e-Haneef 
 following the teachings of 
Hazrat Ibrahim (alaihis salaam)





“I was carried from the loins of the pure men into the wombs of the pure women”

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Hafiz Imam Abdur-Rahman Abul-Faraj Jamaal-uddin ibn al-Jawzee al-Hanbali (rahmatullaah `alay) narrates in al-Wafa bi ahwal al-Mustafa


Ka`b al-Ahbar (radiyallahu `anhu) relates: 

"When Allah the Exalted wanted to create the human body of Holy Prophet Muhammad (صلى الله عليه وسلم) , he ordered angel Jibra'l (`alayhis-salam) to find some pure and clean clay worthy of being used for it. He brought some white clay from the very place where the Nobel grave of the Messenger of Allah is.

This clay was perfumed with the water of Tasnam (a great stream of Paradise) and then washed in [other] streams of paradise. (After this the light of Prophethood was placed into it) and this was taken around the Throne and Seat, the Pen and Preserved Tablet, the heavens and earth, so that all their inhabitants may recognise his rank and honour. It is related from him that after the creation of Adam, the light of Muhammad (صلى الله عليه وسلم) was placed into his loins and it would glitter on his forehead.

It was said to him, 'O Adam, he will be from your children and he will be the master of the Prophets and Messengers.' When Hawwa' became pregnant with Sheeth, that light transferred to her with him. She would always give birth to twins, but Sheeth was born unaccompanied as an honour [to the Holy Prophet Muhammad صلى الله عليه وسلم]. This was one of the blessings of carrying the light of the Prophet (صلى الله عليه وسلم) and being one of its forefathers, who were to deliver the light to pure and chaste ladies until its birth. It is also related that Adam gave Sheeth (`alayhiS-Salatu was-salam) some advice: 

'Your loins contain the light of Muhammad (صلى الله عليه وسلم). Deliver this to pure and chaste ladies.'

This advice was given by all fathers to their sons, generation after generation. Hence, the light passed through the noblest of pure women to other pure ones until it reached the loins of its owner, the son of `Abdul-Muttalib, `Abdullah.

Ref: Ibn al-Jawzi, al-Wafa bi ahwal al-Mustafa (Faisalabad: Maktaba Nariyya Ridwiyya), 1:34-35


He says a similar statement in his book on the Mawlid: 
"falammaa ayqana Aadamu bil-mawti akhadha biyadi waladihee Sheetha wa qaala yaa bunayya innallaaha Tabaaraka wa Ta`aalaa amaranee an aakhudha `alayka `ahdan min ajali haadhan-nooril-ladhee awaa fee wajhika an laa taDa`ahoo illaafil-at-hareena minannisaa'i" 

"As Adam approached the time of his death, he held the hand of his son Sheeth and said:
 'O son! Allaah Tabaaraka wa Ta`aalaa has ordered me to advise you about the light which shines in your forehead. You must deliver this to the pure and chasty ladies." 
[Ref: Ibn al-Jawzee, Bayaan Meelaadun-Nabawee, p. 20.]


This has also been quoted word for word by Imaam al-Bakree in his: "Kitaab al-Anwaar wa misbaah as-suroor wal-afkaar, p. 6-7." 


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Wahhabis"Salafis/ AhleHadith" 
and Deobandis  claim that
"The Prophet’s (Allah bless him and give him peace) parents died as kafirs and that they were destined to reside eternally in the Hell-fire."



(MaazAllah)


Note 

Quote:
Wahhabi/Salafi

Q: Are the parents of the Prophet (peace and blessings of Allaah be upon him) in Paradise or in Hell?
“My father and your father are in Hell.”

Read Fatwa No. 47170
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Fatwa No. 47170:  Ibn Baaz said:

"When the Prophet (peace and blessings of Allaah be upon him) said, “My father and your father are in Hell,” he spoke with knowledge, for he did not speak on the basis of his whims and desires, as Allaah says (interpretation of the meaning):
“By the star when it goes down (or vanishes).
2. Your companion (Muhammad) has neither gone astray nor has erred.
3. Nor does he speak of (his own) desire.
4. It is only a Revelation revealed” [al-Najm 53:1-4]

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Imām Jalāluddīn al-Suyūtī


The Reality about the Prophet’s Parents

The Parents of the Beloved Prophet 

صلى الله عليه وسلم

were Muslim!


"Salafis" keep reiterating the claim that the Prophet’s (Allah bless him and give him peace) parents died as kafirs and that they were destined to reside eternally in the Hell-fire.

One fails to understand the significance of wasting time and energy to keep bringing such an issue to life.

Countless scholars have written on this topic in support of the parent’s survival

The following piece of writing is not intended to outline any such topic. It is only for the purpose of refuting what some "Salafis" allege about Imam Abu Hanifa. They say he was of the opinion that the parents are in Hell.

They quote an adulterated version of his theological booklet al-Fiqh al-Akbar, which is an outstanding statement of Sunni doctrine the Imam wrote to clarify the Sunni `Aqida.]

[Source: Dr. `Inayatullah Iblagh al-Afghanistani, Doctorate thesis: al-Imam al-A`zam Abu Hanifa al-Mutakallim (The Greatest Imam: Abu Hanifa, The Theologian),2nd edition, with supervision of Dr. Muhammad Ali Mahjub, Minister of Awqaf and President of the Supreme Council for Religious Affairs, Cairo, 1987.

Regarding the [discrepancies in the] text (matn), we find in some of the manuscripts (nusakh) [of al-Fiqh al-Akbar] some words that differ from what is in other manuscripts. For example, we find in some of them: "… and the two parents of the Prophet (Allah bless him and give him peace) died on the innate nature" (mata `ala al-fiTra). In some others, it is: "did not die on disbelief" (ma mata `ala al-kufr). While in other ones, we find: "died on disbelief" (mata `ala al-kufr).

`Allama al-Kawthari noted that the word fitra can be easily altered to kufr in Kufic Arabic calligraphy. Therefore, it is highly probable that the copy with "died on the innate nature" was changed to "died on disbelief". This [the correct copy: i.e. "died on the innate nature"] implies as if the Greatest Imam wanted to argue with it against whoever iterates the Hadith:


"My father and your father are both in the Hell-fire"

(Abi wa abuka fi al-nar), reported by `Ali (ra). 

The way of responding to this [allegation] is that putting the woman [I think the author shifted here to talk about the Prophet’s mother] in the fire cannot be affirmed except by a definite proof (dalil qaT`i) and this is not a practical (`amali, i.e. fiqhi) matter in order for an indefinite proof (dalil Danni) to suffice for it. Consequently, what might be believed [by some], regarding the parents of the Messenger of Allah (Allah bless him and give him peace) being in the Hell-fire, is not based on a definitive proof.

Moreover, we find more evidence in what was mentioned my al-Hafiz Muhammad Murtada al-Zabidi – the commentator on the Ihya’ and the Qamus – in his booklet (risala) al-Intisar li Walidayy al-Nabi al-Mukhtar (The Support for the Parents of the Chosen Prophet). 

He said that when the copier (nasikh) saw the repetition in the word ‘ma mata’, he thought that one of them was extra, so he removed it. Then this incorrect copy was destined to become widespread. [He is referring to the repetition of the ‘ma’. The first ‘ma’ is a word meaning ‘did not’. The second ‘ma’ is an integral part of the word ‘mata’, meaning ‘both died’].

Another evidence to this is the way it [the words] is mentioned (siyaq al-khabar), because Abu Talib [the Prophet’s uncle] and his [the Prophet’s] parents, have they been all in one state, he [Abu Hanifa] could have combined them in one sentence, as opposed to two sentences, if there was no difference between them in that verdict. This is a good analysis from al-Hafiz al-Zabidi. Also, `Allama al-Kawthari mentioned that he saw the copy that contains ‘ma mata’ in two manuscripts in Dar al-Kutub al-Misriyya. I went back to view them and found them as mentioned by al-Kawthari.

Furthermore, `Allama al-Kawthari mentioned in his editions of the letters (rasa’il) of Abu Hanifa, kept in Dar al-Kutub al-Misriyya, number 24205, that "There exists manuscripts of it in Maktabat al-Fatih in the Astana [in the Ottoman Empire/present day Turkey].








The Prophet’s Parents Are Saved



Al-Razi states in asrar al-tanzil that some scholars have said that Azar was not Ibrahim’s father but his uncle because, among other proofs, the parents of prophets are not unbelievers. Proving the latter, is the verse, “[Your Lord] Who sees you when you stand, and your turning (taqallubak) among those who prostrate themselves” (26:218-219), i.e. your descent through the loins of your ancestors, who are called: worshippers. He continued: And what proves that the Prophet’s parents were not idolaters is his saying,



I was carried from the loins of the pure men 
into the wombs of the pure women


(lam azal unqal . . .) 

Therefore it is necessary that none of his ancestors be a mushrik.

The above is verbatim what Imam Razi said, and I remind you of his status as the Imam of Ahl al-Sunnah among his contemporaries, the principal upholder of belief against the various sects of innovators, the one who defended the truth of the Ash`ari creed in his time, and the Mujaddid (renewer) of this Ummah in the sixth century.

These words by Imam Suyuti make plain the deviation of “Salafi” charlatans who insinuate that he was not an Ash`ari or that al-Razi does not represent Ahl al-Sunnah or that his Tafsir is not representative of Ahl al-Sunnah! See for example the disparaging mention of al-Razi and of his monumental Tafsir in Mani` al-Qattan’s book published in Riyadh at dar al-sa`udiyya lil-nashr, entitled: mabahith fi `ulum al-Qur’an (1391/1971).)


Imam al-Suyuti wrote no less than five fatawa on this topic.

“Methods Of Those With Pure Belief Concerning The Parents Of The Prophet”
(Masalik al-Hunafa’ fi walidayy al-Mustafa)

His parents died before he was sent as Prophet, and there is no punishment for them as “We never punish until We send a messenger (and they reject him)” (17:15).




The Noble Parents of the Holy Prophet (صلى الله عليه وسلم)
from what has been known of them, belong to the former group according to our belief.

No call reached them, because the previous Prophet -They apparently travelled little and lived brief lives: eighteen years for `Abdullah who died in Medina, and nearly the same for the reclusive Amina, according to the hafiz al-`Ala’i in his book, al-durra al-saniyya fi mawlid sayyid al-bariyya (The pristine pearl: the birth of the Master of Creatures).


Imam ‘Izzuddin ibn `Abdul Salam said (in al-Amali),
Every Prophet was sent to his own particular people except ours, which means that:

every people not previously sent to, is of the fitra, except the descendants of a Prophet that are born in other nations [e.g. the descendants of Ibrahim leading to Shu`ayb], because his Law addresses them as well. But if the previous dispensation becomes obliterated, then all people become people of the fitra.”

This is categorical proof that the noble parents are without doubt of the fitra, because they are neither descendants of ‘Isa nor of his nation.

Ibn Hajar’s statement that the correct conjecture is that the Prophet’s entire family will obey when asked on Judgment Day is inferred from these sources:
The Hadith related by al-Hakim in the Mustadrak from Ibn Mas`ud and graded authentic, that:


A young man of the Ansar who asked a lot of questions once asked the Prophet(صلى الله عليه وسلم)
“Are your parents in the Fire?” To which the Prophet(صلى الله عليه وسلم)  answered,
“My Lord promised to give me what I ask concerning them, and on that day I shall stand at the Praiseworthy Station (of chief intercessor).”


The Hadith cited by Ibn Jarir al-Tabari from Ibn `Abbas to the effect that the verse:

“And your Lord shall give you so that you will be pleased” (93:5)


Alludes to the Prophet’s pleasure that none of his family enter the fire.


The Hadith of Abu Sa`id in Sharaf al-nubuwwa, Tabari (Dhakha’ir al-‘Uqba), and al-Mulla in his Sira from ‘Umran ibn Husayn:

The Prophet(صلى الله عليه وسلم) said, “I asked my Lord that He not enter any of my family into the fire and it was granted me.”



Tamim al-Dari in the Fawa’id
with a weak isnad from Ibn `Umar:



The Prophet (صلى الله عليه وسلم)  said, “On the Day of Judgment I shall intercede for my father and mother, my uncle Abu Talib, and a [milk-]brother of mine from the Jahiliyya.”

Imam Tabari said, If established, then it is understood in the light of the authentic Hadiths concerning : Abu Talib [i.e. that he is in a shallow fire = Bukhari and Muslim]. 

Imam Tabari said “concerning Abu Talib” in view of the fact that Islam did reach him unlike the other three who died in fitra.” (Other similar Hadiths follow in descending order of authenticity, but which Suyuti adduces nonetheless to build up the strength of the evidence that the explicit intercession of the Prophet(صلى الله عليه وسلم)for his parents is true.)

Muslim narrated on the authority of Anas: A man said, O Messenger of Allah, where is my father?” He said: “In the fire.” When the man left he called him back and said, “Verily my father and your father are in the fire. [Muslim, Iman, chapter 88]


Muslim and Abu Dawud narrated on Abu Hurayra’s authority:
That the Prophet asked permission to ask forgiveness for his mother and it was not granted him [and he asked permission to visit her grave and it was granted]. [Muslim, Jana’iz, chapter 36]

I say: Yes (they did narrate it) and the answer is that the narrators do not agree on the words, “Verily my father and your father are in the fire.” The chain that Muslim used is that of Hammad ibn Salama - from Thabit - from Anas. 
It is contradicted by the chain of Mu’ammar - from Thabit - (from Anas), which does not mention those words, but which says, “He called him back and said, “When you pass by the grave of an unbeliever, tell him of the fire.”




There is no mention of the Prophet’s father in the latter version whatsoever, and its chain is more established (athbat) as Mu`ammar is more established than Hammad, whose memory has been questioned and some of whose narrations have been rejected.



Bukhari did not take anything from him, nor did Muslim in the usul (Hadiths related to the principles of the Shari`ah) except through Thabit. Mu’ammar is impeccable from all those points of view and both Bukhari and Muslim use him. His version is therefore more reliable.




The Hadith also comes through another chain in a wording similar to the version of Mu`ammar:
Al-Bazzar, Tabarani, and Bayhaqi cite it on the authority of Ibrahim ibn Sa`d - from al- Zuhri - from `Amr ibn Sa`d - from his father, that:




A Bedouin Arab said to the Prophet(صلى الله عليه وسلم)  

“Where is my father?” He answered, “In the 
fire.” The man said, “And where is yours?” The Prophet (صلى الله عليه وسلمreplied, “Whenever you pass by the grave of an unbeliever, tell him about the fire.”





The above chain is Authentic according to the criteria of Bukhari and Muslim: 

reliance upon it therefore takes precedence over any other (that does not meet such criterion). Tabarani and Bayhaqi add that the Arab later entered Islam and said, “The Prophet(S) put a heavy burden on me, because I did not pass by a single grave of an unbeliever except I told him about the fire.” Ibn Majah cites something similar through Ibrahim ibn Sa`d - from al-Zuhri - from Salim - from his father.



The above addition shows beyond doubt that the words spoken by the Prophet(صلى الله عليه وسلم)  had a general meaning, and that the Arab was given an order which he carried out all his life. In the first narration, however, he was not ordered anything. It is clear that the first narrator related it in the form he understood (incorrectly).



Al-Hakim in the Mustadrak narrates the following (sahih) on the authority of Luqayt ibn `Amr, that the latter went in a delegation comprising Nuhayk ibn ‘Asim ibn Malik ibn al- Muntafiq to Medina to see the Prophet(صلى الله عليه وسلم)



The latter asked,




Is there any good among those of us who were in Jahiliyya?” He said, “Your father

al-Muntafiq is in the Fire.” 

Nuhayk said, “I thought an abyss had opened between the skin of my face and my very flesh when I heard him say that about my father in front of everyone. I wanted to say, What about yours, O Prophet, but I considered it more appropriate to say instead, What about your family, O Prophet?” 

The Prophet(S)  answered, “Whenever you see the grave of an idolater, 

whether of the Quraysh or of ‘Amr, say, Muhammad sends me to you to tell you about the fire.”



The preceding is the clearest narration yet of what took place.


Now, even if the words, “My father and your father are established as authentic, this does not mean ‘Abdullah but Abu Talib [cf. Bukhari and Muslim’s narrations of the dakhdakh or shallow fire in which he is placed due to the Prophet’s intercession], similarly to what Imam Razi said about the Prophet Ibrahim calling his uncle: my father. This is clear from the fact that Abu Talib commonly called his nephew “My son,” and that is how the Quraysh also called him when they said, “Tell your son to stop insulting our gods.” It has also been stated in the Hadith that the most leniently punished of the inmates of the fire is Abu Talib [Bukhari and Muslim].



If the Prophet’s parents were in the fire, surely they would be the ones to be punished the most leniently. The scholars of the principles of jurisprudence (usul) call this an allusive proof (dalalat al-ishara).
As for the second Hadith: that the Prophet(صلى الله عليه وسلم)was not allowed to pray at his mother’s grave, (it is authentic; however,) it must be explained correctly, since it is a rule of usul that whenever irrefutable proofs contradict an authentic Hadith, that Hadith must be interpreted in a way that clears the contradiction, and the proofs have precedence over it [i.e. it cannot be interpreted to mean that she is in the fire when it is proven otherwise].



The counter-argument may be made that in the beginning of Islam the Muslim who died with unpaid debts was not prayed upon (and asking forgiveness for them was not allowed). [This is still the case in Anatolia, where the janaza does not take place until all debts are paid on the spot.] The Prophet’s mother may have had this or other reasons which prevented his praying upon her, which does not make her a kafira. [*]



[*As for the Hadith “Your mother is in the Fire.... My mother is with your mother,” it is very weak and, moreover, contains an indication that the Prophet's intercession may serve to bring them out of the Fire: “Whatever I ask my Lord about the two of them [the Prophet's parents], I hope that He will give me. I shall stand, on that day, at the praiseworthy Station.”


This Hadith is narrated from Ibn Mas`ud by Ahmad, al-Tabari in his Tafsir, al-Hakim (2:365=1990 ed. 2:396), al-Darimi (book of Riqaq), Abu al-Shaykh in al-`Azama, and Ibn al- Mundhir, all with very weak chains because of `Uthman ibn `Umayr who is disclaimed as a narrator (munkar al-hadith) cf. Shaykh Ahmad Shakir in his edition of the Musnad (4:31-32 §3787), al-Haythami (10:361-362), and al-Dhahabi’s rejection of al-Hakim’s grading of authentic.

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The Wahhabiyyah
"Salafis/Ahlehadith" and Deobandis...etc

Note!

Quote:

Islam Q&A Fatwa No. 34550

“Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni, 12/405 Whoever slanders the mother of the Prophet (peace and blessings of Allaah be upon him) is to be executed even if he repents, whether he is a Muslim or a kaafir, but if he repents then his repentance will be accepted by Allaah, but the sentence of execution will not be waived because of his repentance, because of the rights of the Prophet (peace and blessings of Allaah be upon him).

Then he said: The ruling concerning slander of the Prophet (peace and blessings of Allaah be upon him) is like the ruling on slander of his mother, because slandering his mother brings a sentence of execution because it is a slander against the Prophet (peace and blessings of Allaah be upon him) and against his lineage.

And Allaah knows best.

See Zaad al-Ma’aad, 1/77; al-Seerah al-Nabawiyyah by Dr. Akram Diya’ al-‘Umari, 1/112-114; al-Seerah al-Nabawiyyah by Dr. Mahdi Rizq-Allaah, p. 132; Af’aal al-Rasool (peace and blessings of Allaah be upon him) by Dr. Muhammad Sulaymaan al-Ashqar, 1/139-165; Ahkaam al-Qur’aan al-Kareem, 3/576.”



Wahhabiyyah ask
"Abu Talib - a Muslim or not?"


^One fails to understand the significance of wasting time and energy to keep bringing such an issue to life.





...continue to:


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Imām Jalāluddīn al-Suyūtī
Read the full article: Here
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The reality about the Prophet’s parents
Shaykh Muhammad ibn ‘Alawi Maliki
Translated by Abu Hanzala
Read the Pdf

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The Parents of the Prophet were Muslim
Mufti Muhammad Khan Qadri
Translated by Abu Hanzala


Read the full article:Pdf

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Abu Hanifa Was Not of the Opinion

That the Prophet's Parents were Kafirs

 (MazAllah)

read : here

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Edited byADHM
02-Sep-2010